Psalms 106:9 · Bible study
Psalms 106:9 Commentary: The Rebuke That Dried the Sea
Hebrew · 11 what the commentators say
Meaning in one sentence
Explore why the psalmist pictures God rebuking the Red Sea as a person, and what this poetic crossing reveals about divine authority over creation.
Research Summary
- Meaning: God speaks one word to the Red Sea, and it becomes dry ground; His people walk through the chaos of the deep as though it were a desert plain.
- Key words: rebuke (H1605 ga‛ar, to chide, a word of authoritative command); depths (H8415 tehomot, the primeval deep, abyss); wilderness (H4057 midbar, desert, but also pasture‑land in some contexts).
- Main debate: Whether the “rebuke” implies literal anger toward the sea or is purely figurative. Barnes argues the latter, “as if the sea did wrong”, while the personification is vivid but not literal.
- Theological theme: God’s sovereign authority over creation for the salvation of His people; even chaos obeys His voice.
- Best use: Preached or taught within the larger narrative of Psalm 106 (national confession and recounting of God’s mercies) to show that grace precedes faithfulness.
Translation Comparison
BSB Berean Standard Bible 2020
He rebuked the Red Sea, and it dried up; He led them through the depths as through a desert.
WEB World English Bible 2000
He rebuked the Red Sea also, and it was dried up; so he led them through the depths, as through a desert.
KJV King James Version 1769
He rebuked the Red sea also, and it was dried up: so he led them through the depths, as through the wilderness.
ASV American Standard Version 1901
He rebuked the Red Sea also, and it was dried up: So he led them through the depths, as through a wilderness.
YLT Young's Literal Translation 1898
And rebuketh the sea of Suph, and it is dried up, And causeth them to go Through depths as a wilderness.
Darby Darby Bible 1890
And he rebuked the Red Sea, and it dried up; and he led them through the deeps as through a wilderness.
Douay-Rheims Douay-Rheims Bible 1899
For he hath satisfied the empty soul, and hath filled the hungry soul with good things.
Translations in other languages (10 available)
Y reprendió al mar Bermejo, y secólo; é hízoles ir por el abismo, como por un desierto.
E repreendeu ao mar Vermelho, e este se secou; e os fez caminharem pelas profundezas do mar ,como que pelo deserto.
Il menaça la mer Rouge, et elle se dessécha;
Und er schalt das Schilfmeer: da ward's trocken, und führte sie durch die Tiefen wie in einer Wüste
En Hij schold de Schelfzee, zodat zij verdroogde, en Hij deed hen wandelen door de afgronden, als door een woestijn.
Sgridò il Mar rosso ed esso si seccò; li condusse attraverso gli abissi come attraverso un deserto.
Bo zgromił morze Czerwone, i wyschło, a przewiódł ich przez przepaści, jako przez puszczę.
ибо Он насытил душу жаждущую и душу алчущую исполнил благами.
並且斥責 紅 海，海便乾了；他帶領他們 經過深處，如同經過曠野。
By his word the Red Sea was made dry: and he took them through the deep waters as through the waste land.
Verse in Context
Original Language (Biblical Hebrew)
Old Testament · Biblical Hebrew · Psalms 106:9
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators across traditions agree that the psalmist’s language is deliberately poetic. Barnes notes that “rebuke” normally means to chide in anger, but here it is a poetic term: God spoke “as if” the sea had done wrong and needed to retreat. Clarke adds that the sea is treated as “an animated being … rebuked, and retires in confusion.” The point is not that God is literally angry at water, but that His word carries the same immediate, sovereign authority a rebuke has in human relationships. Gill and the Cambridge Bible connect the image directly to Exodus 14:21, where God uses a strong east wind, yet the psalm compresses the event so that the divine command itself accomplishes the drying. All consulted sources agree: the verse extols God’s absolute power over creation, turning the chaotic deep into safe ground for His people. The result matches what Wesley calls “as securely as if they had walked upon the dry land.”
How settled is the interpretation?
Interpretive difficulty: Low
What is clear: God acted sovereignly to dry up the sea and lead Israel through on dry ground, demonstrating both His power over creation and His commitment to save His people.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Personification of the sea | The language is poetic; God is portrayed as speaking to the sea as if it were a person who can be rebuked. | Whether this implies God is actually angry at creation (Barnes says it is an “as if”, not literal anger) or whether the verse describes a real emotional response. The supplied sources are not divided, but such a question arises in broader theology. |
| Meaning of the phrase “Sea of Reeds” (yam suph) | The Hebrew term refers to the body of water Israel crossed, called the Red Sea in English tradition, likely a marshy or reed-filled area. | The exact location, whether the Gulf of Suez, the Gulf of Aqaba, or a more northerly lake, is debated among geographers and commentators. Keil & Delitzsch mention the Egyptian origin of the word but note the uncertainty. |
| Interpretation of “depths” and “wilderness” | The psalmist contrasts the deep waters with dry land, emphasizing the miracle that the sea became passable ground. | Cambridge Bible suggests the word for wilderness (midbar) may also mean “pasture‑land,” shifting the image from barren desert to a safe grazing area. Others (Gill, Calvin) see it simply as dry, unobstructed ground. |
Historical & Cultural Context
Psalm 106 is a national confession of sin, recounting Israel’s repeated failures and God’s persistent mercy. Verses 7‑11 recall the Exodus crossing moments after the people “were rebellious at the sea, even at the Red Sea” (v. 7). Verse 9 is therefore a pivotal summary: God acts decisively despite Israel’s unworthiness. The Hebrew phrase yam suph („Sea of Reeds“) likely refers to a marshy region on the Gulf of Suez, though the exact location is debated. What matters to the psalmist is that the deep (tehomot), the ancient word for the chaotic abyss of Genesis 1, was transformed into a path. By saying He “led them through the depths, as through a wilderness,” the poet blends two images: the depths (deep ocean) and the wilderness (dry, barren land). The effect is to show that neither chaos nor emptiness can resist God’s purpose. The immediate context of Exodus 14 describes angelic guidance and the pillar of cloud; the psalm omits the human instruments (Moses, the wind) and focuses solely on God’s direct rebuke. This compression is typical of Hebrew poetry, heightening the sense of divine sovereignty and making the miracle a paradigm of salvation throughout Israel’s history.
Textual Notes
The consulted sources note no significant textual variants for Psalm 106:9 in the Hebrew tradition. The verse is stable across manuscripts. The Douay‑Rheims translation, which uses a different versification (Psalm 105:9 in some editions), assigns a completely different text to this location, but that is a numbering difference, not a variant reading. The text of the verse itself is not in dispute.
Reception History
Psalm 106:9 has been read in both Jewish and Christian traditions as a poetic celebration of the Exodus deliverance. In the Jewish Passover Haggadah, the crossing of the Sea is recounted with similar language of God’s commanding word. Early church fathers (e.g., Augustine, in his Enarrations on the Psalms) interpreted the sea as a type of baptism, where God’s rebuke overcomes the chaos of sin. Reformation-era commentators such as Calvin and Luther used the verse to illustrate God’s sheer grace: He saves not because of Israel’s merit but for His own name’s sake. In modern liturgical use, the verse appears in hymns that celebrate God’s power over nature, for example, in settings of the “Song of the Sea” from Exodus 15. Its reception consistently emphasizes God’s sovereignty and the security of those He leads through peril.
Preaching This Verse
Three‑point outline
- God’s rebuke has authority, The same word used for correcting a person is spoken to the sea, showing that creation answers to its Maker.
- Chaos becomes a corridor, The depths (primeval deep) are turned into dry ground; no obstacle is too great for God’s deliverance.
- Salvation leads to worship, Verse 12 records that the people believed and sang. The crossing is not just history; it is a pattern for trust and praise.
Five‑point outline
- God sees the barrier, The Red Sea stands as an impossible obstacle for a fleeing people.
- God speaks with sovereign force, “He rebuked” activates the power of His word.
- The obstacle vanishes, The sea dries up; what blocked now opens.
- God leads His flock through, The verb “led” (H1980) suggests shepherding care, not just deliverance.
- The response is faith and song, They believed and sang praise (v. 12), though the next verse shows how quickly they forgot.
Illustration hooks
- A traffic jam on a major highway that suddenly clears because of a police escort. The obstacle was real, but authority made a path.
- A parent who speaks a single sharp word to stop a toddler from running into the street. The child doesn’t understand why, but the command saves.
- A team facing a project deadline with every resource blocked, until one leader cuts through red tape with a direct decision.
Questions your congregation is asking
- “Why did the Israelites doubt God at the sea after seeing the plagues in Egypt?”
- “What is my own ‘Red Sea’, a situation I cannot change by my own effort?”
- “How can I remember what God has done when I am tempted to forget, like Israel did in verse 13?”
Leading a Discussion
Psalm 106:9 turns the most famous rescue in the Old Testament into a single, vivid image: God rebukes the sea, and it obeys. This verse invites your group to see salvation history as a series of moments where God’s word changes reality. The poetry is meant to be felt, not just analyzed. As you talk, notice how the psalmist uses personification, treating the sea as though it were a person who needs correcting. What does that tell us about the relationship between the Creator and creation?
Discussion questions
- Read Exodus 14:21, 22. How does the psalmist’s version of the crossing differ from the prose account? What is gained by compressing the miracle into one verse?
- The Hebrew word for “rebuke” (ga‛ar) is often used when God silences chaos (Ps 18:15, Nah 1:4). Why do you think the Bible pictures creation as needing to be rebuked?
- Verse 7 says the people were rebellious “at the sea, even at the Red Sea.” How does knowing their panic and complaint (Ex 14:10, 12) deepen your appreciation for God’s response in verse 9?
- The psalm leads into the crossing with “Nevertheless he saved them for his name’s sake” (v. 8). What does it mean that God saves not because of our worth but for His own reputation?
- Verse 12 says “Then they believed his words.” Why does belief sometimes come only after God acts, and how can we cultivate trust before the crisis is past?
- If the “depths” (tehomot) echo the primeval deep of Genesis 1, what does this verse teach about God’s power over the things that feel most threatening to us?
- How might this verse shape the way you pray when you face a situation that feels as impossible as the Red Sea?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Exodus 14:21 | Moses stretched out his hand over the sea, and Yahweh caused the sea to go back by a strong east wind all night, and made the sea dry land, and the waters were divided. |
| Exodus 14:22 | The children of Israel went into the middle of the sea on the dry ground; and the waters were a wall to them on their right hand and on their left. |
| Exodus 14:27 | Moses stretched out his hand over the sea, and the sea returned to its strength when the morning appeared; and the Egyptians fled against it. Yahweh overthrew the Egyptians in the middle of the sea. |
| Exodus 14:29 | But the children of Israel walked on dry land in the middle of the sea, and the waters were a wall to them on their right hand and on their left. |
| Nehemiah 9:11 | You divided the sea before them, so that they went through the middle of the sea on the dry land; and you cast their pursuers into the depths, as a stone into the mighty waters. |
| Psalms 18:15 | Then the channels of waters appeared. The foundations of the world were laid bare at your rebuke, Yahweh, at the blast of the breath of your nostrils. |
| Psalms 66:6 | He turned the sea into dry land. They went through the river on foot. There, we rejoiced in him. |
| Psalms 77:19 | Your way was through the sea, your paths through the great waters. Your footsteps were not known. |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
10 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke draws attention to how the psalmist gives the Red Sea human qualities: it behaves proudly, is rebuked by God, and withdraws in confusion. This animates the scene and emphasizes God's power over creation.
Barnes' Notes on the Bible Protestant 1832
Barnes highlights the poetic use of "rebuke" here, as if God scolded the Red Sea for wrongly blocking his people. The depths that had been an impassable abyss became like a dry wilderness, making the crossing a direct parallel to God's later guidance through the desert.
Calvin's Commentaries Reformed 1564
Calvin observes that Psalm 106 is not primarily a reproof or complaint against Israel, but a confession of sins aimed at obtaining pardon. The psalm begins with praise to encourage hope, then acknowledges that God's people repeatedly abused his kindness, making them unworthy of continued blessing—so the writer asks forgiveness.
Cambridge Bible for Schools and Colleges Anglican 1880
The commentator notes that the phrase "as through a wilderness" is usually taken to mean dry ground at the Red Sea crossing. However, the Revised Version margin offers "pasture-land" as an alternative, which shifts the image to God leading his people like a flock.
Geneva Bible Notes Reformed 1599
The Geneva note highlights that God’s mere rebuke dried up the Red Sea, showing His absolute command over creation. The detail that He led them through the deep as if on dry wilderness ground underscores that the same power which judged Egypt also provided a safe, level path for His people.
Gill's Exposition of the Bible Baptist 1748
Gill argues that "wilderness" in this verse does not mean a rough, pathless place. The Hebrew word can mean a plain or level country, so God led Israel through the seabed as smoothly as if they were walking on open, unobstructed ground. He sees this as a picture of baptism and the Christian journey through the world.
Jamieson-Fausset-Brown Commentary Protestant 1871
JFB connects the rebuke in this verse to God's power over the sea in Psalm 104, where His voice drives back the waters. The phrase "as through the wilderness" is linked to Isaiah 63, which recalls God leading His people through the desert. Both cross-references highlight God's sovereign control and guidance.
Keil & Delitzsch OT Commentary Protestant 1876
Keil and Delitzsch see the psalmist's confession of sin as the deliberate path to forgiveness and relief from punishment. They stress that Israel, like its forefathers, deserved abandonment, yet God saved them solely by unmerited mercy. The miracle at the sea briefly stirred faith, but ingratitude quickly followed.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Henry emphasizes that the penitents confess not only their own wickedness but also their solidarity with their fathers' sins, recognizing they have added to the inherited guilt. This humble acknowledgment justifies God in sending distress, yet the memory of His mercies past encourages hope that He will not utterly abandon them.
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley highlights the security of God's guidance: the phrase "led them" pictures the crossing as safe and firm, as if the people walked on dry land rather than through a divided sea. The emphasis falls on God's protective power making the impossible feel ordinary.